# Der Lutheraner_St. Louis Missouri_1853 12 20_S66
# AI translation — CHI Digital Archive (demonstration)

66

tes from the third commandment, since to a papist the hearing of Mass counts as the highest, most glorious, and most necessary divine service.

Toletus: "If a man, out of anger and passion, not heeding the words which he utters, has let slip a blasphemy, that is no mortal sin, unless the man were accustomed to blaspheme." (Lib. 4. instruct. Sacerd. c. 13.)

Toletus: "A son may marry a woman, if she is worthy of him, against the will of his parents, without sinning mortally." (Lib. V. Inst. sac. c. 1.)

Bellarmin: "The Roman pope, by virtue of his right, can place secular princes under the ban, and sometimes, when it seems good to him, deprive them of their dominion." (Lib. 5. de Rom. Pont. c. 6.)

Immanuel a Saa, a Portuguese Jesuit, died 1596, writes: "The rebellion of a spiritual person (Clericus) is no crime of treason, because he is no subject of the realm." (Aphorismi confessar. under the word: Clericus.) "A king may be deprived of his dominion by the state on account of tyranny, and if he does not do his duty, and if a just cause is present, and another may be chosen by the majority of the people. Some, however, hold tyranny alone to be a cause for it." (L. c. under the word: Princeps.) From this one sees how easy it will be for the papacy, if the rebels should come more and more to power in the world, to fraternize with them, so as to escape the persecutions of the last time, indeed to unite with them for the last persecution of Christians.

Bellarmin: "The spiritual state may command the temporal state subject to it, and compel the same to change its administration, depose the princes and set up others, if it cannot maintain its spiritual welfare in any other way." (Lib. 5. de R. P. c. 7.)

F. Suarez, born at Granada, died at Lisbon 1617, writes: "It is an article of faith that the pope has the right to depose rebellious or heretical kings. Since now a king deposed in this manner can no longer be a lawful ruler, if he refuses to submit himself to the papal sentence, and consequently becomes a tyrant, he may as such be killed by the first comer." (Defens. fidei cath. advers. anglicanae sectae errores. Lib. 6. c. 4. n. 13. 14.)

Bellarmin writes: "It is not permitted to Christians to tolerate an unbelieving or heretical king, if he attempts to draw the subjects to his heresy or to his unbelief. The same danger and disadvantage attends it, if one elects a non-Christian king and does not depose a non-Christian one. Therefore Christians are bound not to suffer a non-Christian king over them, if he seeks to turn the people away from the faith and if the subjects are provided with sufficient strength to depose their magistracy." (Lib. 5. de pont. Rom. c. 7. rati. 3.) It is a pity that the first Christians did not yet know this morality, for then they could easily have been spared the bloody martyrdom. From such declarations it may well be explained why the American Jesuits are already beginning softly to speak of it, that when they have come to power here, it will then also be the end of our republican institutions and above all of our religious freedom. (See page 47 of the present volume of our paper.)

John Mariana, died 1623 at Toledo, writes: "If one murders a king who is not devoted to the papal religion, and remains alive, he will be honored all his life as a great hero in the Roman Church; but if he is put to death on account of the murder, he falls as a martyr and as such a sacrifice as is acceptable to God and men." (De Rege et Regis Institutione L. I. c. 7.) This writing was indeed publicly burned in France by the hangman, but not by order of the Jesuit order, but of the secular government. Mariana also gave in this book instructions how to prepare all kinds of poison and to bring it into the clothes, gloves, onto the swords, saddles, etc. of the chosen victims, and so how the murder might be accomplished secretly and unnoticed.

Thus writes Father L'Ami: "It is permitted to a clergyman or a member of an order to kill a calumniator (slanderer) who threatens to disclose great crimes committed by him or his order, if there is no other means of preventing him; as there indeed seems to be no other, when this calumniator is ready to accuse this order or its fellow-members publicly and before respected persons." (De just. et jure disp. 36. sect. 5.)

The "great" Caramuel, this polyhistor, of whom the papists boast not a little, who despite his moral indifferentism is said to have converted 30,000 heretics, has, though no Jesuit, confirmed that doctrine of L'Ami. That the Jesuits, moreover, are really in full earnest with the principle that one may also kill the adversaries of the order by assassination, this they have proved, among other things, clearly enough, we think, by this, that they did not spare even the person of a pope when he became their most dangerous opponent. For when Pope Clement XIV abolished the Jesuit order by a bull of July 21, 1773, he is said not only to have himself been aware that he was thereby signing his own death warrant, but after a few months it also became manifest before all the world that that decree of abolition had really cost him his life. He died already on the 22nd of September of the following year, under circumstances which leave no doubt that he had been poisoned by an ex-Jesuit. In "de Potter's Life of Scipio de Ricci, Paris 1826" is found the report of the Spanish ambassador at the papal court on the circumstances of the death of Clement the Fourteenth, which was found among the papers of Bishop Ricci. In it it says that already one day in Holy Week 1774 Clement after dinner had a sort of shock in the chest and stomach, like the effect of an inward chill, and from that time a decline of his strength was noticed, with a catarrh of quite peculiar kind. Thereupon the pope complained of inflammation and burning in mouth and throat with extraordinary anguish, and kept his mouth almost always open. Immediately after the death which at last ensued, the face became lead-colored and lips and nails black; almost the whole body had blue spots under the skin. The entrails, already eaten away as by cancer, were put into a vessel, which burst and spread a dreadful stench. The hands became quite black and blistered. In taking off the papal clothing the skin stuck to it, and at this contact all the nails came off. The hair also remained hanging on the pillow. No one therefore doubted even then that the pope had been killed by a poison administered to him, which indeed works slowly but terribly. It was believed to be by Acquetta. (See Guericke's Kirchengesch. III, 300.) For one must not think that the Jesuits are by any means friends of the pope, to whom they bind themselves in such blind obedience, even in sins to be committed; it is not the popes whom they wish to serve, but the papacy, and again it is not the papacy in every form which they are concerned to uphold, but the papacy as they can use it for the highest purpose of their order. But the highest purpose of their order is: influence, power, riches, honor. If the pope and the papacy no longer help the Jesuit to this, then both are worthless to them, and the seemingly warm friend becomes the most venomous enemy. Often the popes have been more afraid of the Jesuits than they have desired their help. Only the bankruptcy of the papacy since Napoleon has brought the popes to the desperate step of throwing themselves into the arms of the Jesuits, and now at any price, even only at the price of all respect in the eyes of the civilized world, to seek new conquests.

J. Maldonatus, a Spaniard, died at Rome 1583, writes: "Heretics must be burned as traitors and deserters." (Com. ad Luc. 9. p. 96.) Hence we find in the Institutum the ordinance for the students: "They shall also not attend the executions of malefactors, except perhaps of heretics." (Inst. II, 221.) And in another place it says: "The Congregation earnestly and strictly admonishes all our members who find themselves in such" (subject to the Inquisition) "realms to-